In every traditional village
there is a chief council which is composed of representatives selected by
the village families. Among this group is one or more high chiefs also
under-chiefs and orators. The group is vested with the power and authority
to officiate in all community affairs and village functions. They pass laws
and regulations, and they decide on all public matters which concern the
welfare of the villagers. Families are very careful in the selection of
their Matai (Chief). He must be intelligent, honest and capable as a leader.
He must be well versed in the history of the family, their hereditary rights
and privileges, as well as their genealogy. He must also know as much of the
history, rights and privileges of other families in the village. He should
be well versed in the rights and privileges of other villages and political
districts. He must prove himself willing to serve and protect the rights and
interests of his family, village and district, at all times, at all cost,
and with his life if necessary. He should be the legal heir of the chief of
the family that preceded him. In case of a broken link the family selects
the next in line, if he qualifies. He should also prove that he would not
rule with an iron hand, but with love and a real desire to discharge his
duties for the benefit and blessing of all.

Samoan chief in traditional head piece,
Samoa, c 1910.

Members of the chief council are
trained to participate in the ceremonies, rituals and social functions in
their own village, as well as in other villages on district affairs, or when
they, with chiefs of other villages, assemble to pay tribute in royal
funerals and weddings, as well as other celebrations. The high chief in each
village is represented in public affairs by his official Tulafale
(orator). Orators, being the spokesmen and mouthpieces of the high chiefs,
perform their duties cautiously and wisely. Dignity, honour, rights and
privileges of the high chief must be guarded and protected always. If the
"Talking Chief" is found not equal to the task, in important matters the
high chief represents himself and acts as orator for his village or
district. It is not unusual for the high chief to demand the orator to be
seated as he substitutes him in open-air debates. The honour and rights of
his people must be protected any cost. It is for this that all members of
the chief council are supposed to be steeped in the general knowledge of the
village functions.

When a chief violates any of the
codes of ethic and brings dishonour or humiliation upon the village, either
by action or spoken word, he is immediately reprimanded. In severe cases he
is either fined or deported. The family usually yields to the will of the
Village Council, pays the fine and appoints someone to take his position.

Young men, as they serve the
chiefs during the various ceremonies and village functions, start at an
early age to study the rituals with an eye for the position of chief. Though
the duties of a chief carry a lot of responsibilities, it is coveted by most
of the male members of every family. The highest aim in the life of many is
to become a chief who will be popular, and known for his wisdom and ability
to lead his people.

In the high chief's family one
of the young men may be selected to assume the role of a Manaia
(handsome leading man). He is the representative of the high chief's family
in all dances, entertainments, receptions and social functions. Likewise is
the Taupou (village maid or virgin) selected, who takes a very
important position in the chief's guest house. Either she or the Manaia
or both officiate in leading the villagers in all their entertainments and
ceremonies. These two positions are recognized by all the guests of the
village and are honoured in every village where there is a high chief.

Early images of the Taupou - with traditional
head-dress and dancing knife, Samoa.

In the Taalolo (formal
presentation of the guest's food supply), either the Manaia or
Taupou, or both, lead the group, composed of all the adults in the
village, as they proceed, singing and dancing, toward the village central
guest house. The ceremony is a common scene in every village of Samoa. All
participants in this occasion wear their best Samoan costumes decorated with
flowers and perfumed with scented oil. Either the Taupou or the
Manaia, or both, wear the distinctive royal headdress (Tuiga),
which is the insignia of rank worn exclusively by members of the high
chief's family. They lead the group as they march, singing and dancing, and
bringing to the village guests the best food in the village - roast pigs and
a large variety of delicacies. On special occasions the high chief, himself,
or his wife, or both, take the role of the Manaia and Taupou
and they wear the headdresses.

Left: King Mataafa, his wife and
daughters, Samoa.

Right: King Mataafa (seated) with his
aides.

When the supply of food is
formally presented to the guests on the high chief's lawn, chiefs among the
hosts and guests exchange formal speeches of flowery phrases, and poems of
congratulation and appreciation. When the high chiefs have properly showered
their salutations through the talking chiefs of both parties, in the best
phrases from their vocabulary, the selected attendant from the guests
announces at the top of his voice what food was received in the
presentation. He concludes by inviting any other visitors that are then in
the village to make themselves known, in order that they may be presented
with a share of the feast. Shares for all ministers of different
denominations that are serving in the village are announced and the
delivered. If the guests are staying overnight in the village, the villagers
join the guests in the evening for family prayers with more food. The guest
and hosts then dine together and spend the night exchanging island songs and
dances. Parties of this sort are usually lively and fantastic.

Early traditional wedding ceremony, Samoa.

In the villager there are
several guest houses. There should be as many guest houses as there are
holders of hereditary chief and orator titles. The main guest house,
however, which is usually in the center of the village is that of the
highest chief of the village. In it the guests of honour are received and
housed. It is the center of all village functions. Other members of the
visiting groups are assigned to occupy other guest houses. Food and
sleeping accommodations in any of these guest houses are given gladly, free
of charge and without any thought of remuneration whatsoever. Visitors may
stay as long as they wish and they are very well served and entertained.

The position of a chief is a
profession. Holders of titles are, as a result of their training, very
considerate, humble and polite. The word aiga (family) in Samoa does
not mean the immediate family group of a father, mother and children. The
word has a very broad meaning in Samoa, and also in other islands of
Polynesia. All distant relatives are included in the family circle.
Favouritism is never shown by the chiefs at any time. This is the way they
teach their families unity and cooperation. Loyalty to the chief and his
family is evident in the villages all over Samoa. To the Samoans it is a
sacred obligation. Undoubtedly it is the spirit of helping each other that
has made them a devoted, lovable and exceedingly happy people.

To avoid the frequent use of the
chief's name, he is addressed in the family circle as "father' or "old man."
However, in the guest house and in public, he is properly addressed as a
chief should be. The term "old man" is revered in the family. It is a
recognition of his much-appreciated, long service as a father and adviser.
Being old, he is considered mature in judgment. The term is never intended
as an insult, as it sometimes is among the Europeans.

Children in the village are
named at birth to commemorate some great event of the time, such as war,
famine, storm, sorrow, happiness, poverty, or wealth. Often these names are
offered in courts of justice and at village council investigations to help
trace past events, as well as to establish dates of historic events of the
past for the families and the villages.

In the village a person carries
only one name - the given name - without a surname. When a person becomes a
chief he carries only his chief's name. This custom has created much trouble
for the Samoans when they travel abroad, where they meet immigration
officers. For identification the Samoans now are required to establish a
surname.

Titles to family land are vested
in the chief. The present Land and Title Commissions in British and American
Samoa honour the chief's right. However, the chief always consults members of
the family on important matters, such as exchanging or selling lands to
another Samoan. Selling of lands to foreigners is at present prohibited by
law. Should the chief act contrary to the will and wish of the family or
against their common interest for his own personal gain, he is forced to
forfeit his right as a chief and another is appointed to succeed him. The
rights of the family in cases of this are upheld by the Courts of Justice
and also the village chief council.

The most popular chiefs are the
ones who can keep their families together. The system in the village is
somewhat similar to that of the old biblical United Order with the chief
acting now as the Bishop acted then to watch over the family and evenly
distribute the fruit of their labour for the personal welfare and benefit of
all concerned. The work of construction of houses and canoes is done mostly
by free labour, furnished by the villagers by order of the chiefs who also
donate their time and help supervise the work. Chiefs are duty-bound to give
their whole-hearted support to all their fellow members. Farm produce and
fish caught by the families are shared with the less fortunate ones in their
neighbourhood. This system has unquestionably made the Samoans a generous
and happy people, though it seems peculiar to the rest of the world.

Portions of this Web site are from Samoa, the
Polynesian Paradise by Kipeni Su'apa'ia, Ph.D.